01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

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Buddhist Philosophy and Meditation Practice required to explain this variety of the supermundane approach. Drawing from Abhisamaylakra and it commentaries and related literature, Tsongkhapa explains that in the desire realm and each of the four levels of the form realm and four levels of the formless realm there are nine afictions, constituting eighty-one altogether. They are frequently described simply as big, medium, and small. The big or gross ones are further divided as big-big, big-medium, and big-small. The medium and small afictions are similarly subdivided into three (e.g. medium-big, medium-medium, medium-small, and so forth). Thus when sharp yogis are referred to as the ones who abandon all afictions simultaneously, it means that they rst remove all the biggest or grossest afictions (i.e., the “big-big” afictions) from the desire realm, the four levels of the form realms, and the four levels of the formless realm simultaneously. They remove nine afictions (one each from the desire realm and each of the eight levels of upper realms) at once. Then, they remove all the nine big-medium ones simultaneously. In this way they remove the eighty-one afictions in nine steps beginning with grossest of each of the nine levels of the three realms and with each step removing the progressively more subtle ones from each of the realms. This way of uprooting the afictions is said to be much faster than the alternative method, which is to rst eliminate desire realm afictions one at a time, then the form realm afictions one at a time, and nally the formless realm afictions one at a time. They do not remove all eighty-one afictions at once, but rather in groups of nine. When sharp yogis utilize this quicker method and all eighty-one are nally removed by removing the most subtle afictions from all nine levels and they obtain the actual rst dhyna they really achieve all the dhynas and formless realms levels at once. This is the case because the last and most subtle of the desire realm afictions is removed (and the rst form realm level is achieved) simultaneously with last and most subtle of afictions from all the other realms. To summarize, there are both mundane and supermundane approaches to the path upon the achievement of amatha according to Tsongkhapa. The mundane approach is always a gradual approach and utilizes comparison meditation. It compares the characteristics of the lower level of sasra with the relatively better qualities of the level immediately above it. In this way the practitioner is able to temporarily subdue the afictions of the lower level by lessening attachment to them. It is called a mundane approach because it does not serve to cultivate renunciation of sasra altogether, but just lessens attachment to one part of sasra in comparison with another. Because it is not based on a direct realization of the nature of reality it is unable to completely uproot the afictions and thus unable to lead to liberation. In contrast the supermundane approaches are based on a realization of the nature of reality, do uproot the afictions, and thus do lead to liberation and arhatship. There are two ways to go about this according to Tsongkhapa, by means of a gradual approach and by means of what is referred to as a simultaneous approach. The gradual approach uproots the afictions one-by-one in order from the desire realm up through the last, most subtle afiction of the highest level of the formless realm. Thus the meditator achieves each the nine levels of the three realms in order from grossest to most subtle. The simultaneous approach removes nine afictions at a time, one from each level. Thus the practitioner who utilizes the simultaneous method achieves each of the actual levels and is actually liberated simultaneously. The methods described by Tsongkhapa in the soteriological movement to liberation draw heavily from theoretical descriptions of psychological or mental states of achievement as one progresses on the path. Philosophical descriptions of the nature of reality, emptiness (nyat, stong pa nyid), and the means by which such insight facilitates liberation are inextricably tied to his presentation and understanding. The relationship between these theoretical descriptions found in 69
Conference Tsongkhapa’s work and those of his Geluk followers and what they actually do in terms of meditation practice in the real world are interesting. The higher meditation practices and tantric yogas utilized extensively in the tradition certainly draw from the theoretical grounding found in expositions like those I have attempted to explain here, but practically utilize ideas and techniques that stretch far beyond the common bounds of amatha and vipassan as found in sutra expositions. For Tsongkhapa the correct sutra view, the view of the emptiness of an inherent nature in all phenomena (for him expressed in his Prsagika-Madhyamaka presentation) and the view and practice of tantra are utterly compatible and point to the same fundamental nature and realizations. Perhaps it is best left for another day to discuss the precise relationship between stra theories and tantric practices of the Geluk tradition. 70
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The International Association of Bu
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Preface Mahachulalongkornrajavidyal
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13. Joel Walmsley & Ira Greenberg:
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2 nd IABU Conf erence: Introduction
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Ven. Dr. Jinwol Lee’s paper on Se
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developments in meditative teaching
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through explaining his teaching thr
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to do with the notion of ‘I’ ne
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and practice is supported by an app
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treatment of the notion of volition
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Problems connected with the tension
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Buddhist Philosophy and Meditation
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Conference The main method of medit
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Thought and Praxis in Cotemporary K
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Conference This scripture is a shor
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A Strategic Perspective on Buddhist
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References Conference Primary Pli T
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A Study of the Meditation Methods i
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01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

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